Heidegger and the Nazis

Author: Jeff Collins & Zhao Chengwen
Publisher:
Publish Date: 2005-03-01
Features: "Postmodernism" is a hot topic in the humanities and social sciences, and few people believe that Einstein, Darwin, or genetically modified organisms and the internet have anything to do with postmodernism. The newly introduced "Postmodern Encounters Series" published by Peking University Press consciously links scientific and technological topics with postmodern thought, offering a fresh perspective. Postmodern thought can help us understand science. The publication of the "Postmodern Encounters Series" is timely. After a period of research and reflection in China's intellectual circles, providing readers with a systematic and comprehensive discussion of postmodernism is indeed a good opportunity for "rethinking" or "deep reflection" on postmodernism. Regarding the meaning of "encounters," I have explained it in the preface: "encounters" can encompass encounters, collisions, etc. It is not about (glint of swordlight), but rather about (verbal sparring), a back-and-forth of oral criticism. Martin Heidegger once fervently embraced Nazism, leaving an incongruous trail in the political culture of postmodernity. As a philosopher, he proposed an extraordinary thought aimed at "overcoming" Western philosophy. His works, as the main source of various anti-philosophy, anti-essentialism, and deconstructive movements in the postmodern era, had a significant impact on thinkers such as Foucault, Rorty, Derrida, Deleuze, and Baudrillard. However, critics argue that these thinkers' works contain certain political responsibilities and dangerous omissions in judgment, and their praise for Heidegger seems to demonstrate this point. This book reevaluates the facts and debates surrounding Heidegger's political issues and places them in the context of major political debates as we move toward the 21st century. Reason, modernity, subjectivity, identity, and future Marxism and social democracy are among the key topics. The crux of the matter is not only about the reputation of philosophy but also about whether we can successfully resist the various resurgent Nazism of today. Although the book is brief, it is worth reading. Collins is not constrained by existing positions and classification systems, demonstrating an attitude of "towards the things themselves" and drawing some relatively reasonable conclusions. Precisely because he has no personal ties to Heidegger, the fairness of his exposition on this issue is even more noteworthy. In any case, the book, while clearly expressing the author's personal inclinations, reinforces rather than extinguishes our sense of inquiry, allowing us to see more rather than less of the possibilities of understanding Heidegger and our own time.